Genesis 43:14

Gen 43:14 And God Almighty give you mercy before the man, that he may send away your other brother, and Benjamin. If I be bereaved [of my children], I am bereaved.

Ver. 14. And God Almighty give you mercy.] Heb., Give you bowels, the seat of mercy. Here God not only grants Jacob’s prayer, but fulfils his counsel, gives him the very particular he prays for. {Gen 43:30} Joseph’s "bowels yearned upon Benjamin."

If I be bereaved, I am bereaved.] This is like that of Esther, committing herself and her attempt to God, "If I perish, I perish"; {Est 4:16} and like that of those saints in the Acts, "The will of the Lord be done"; which is, saith one, Vox vere Christianorum. Jacob prays for Benjamin’s safety, but will be content his own will be crossed, so that God’s will may be accomplished. This is the right way of praying; this is to "draw near with a true heart." {Heb 10:22} Hypocrites seek God only out of self-love; which is as little pleasing to him, as if a woman should strive to content her husband, not out of love to him, but to another.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Gen 43:14. God Almighty give you mercy before the man! — Jacob had formerly turned an angry brother into a kind one with a present and a prayer, and here he betakes himself to the same tried method. Those that would find mercy with men must seek it of God. He concludes all with this, If I be bereaved of my children, I am bereaved — If I must part with them thus, one after another, I acquiesce, and say, The will of the Lord be done.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Our chief trust ought to be in God, and not in worldly means.

He speaketh these words not so much of despair, as to make his sons more careful to bring again their brother.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

God Almighty give you mercy before the man--Jacob is here committing them all to the care of God and, resigned to what appears a heavy trial, prays that it may be overruled for good.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 14. This verse may be literally translated thus: "And God, the all-sufficient, shall give you tender mercies before the man, and send to you your other brother, and Benjamin; and I, as I shall be childless, so I shall be childless." That is, I will submit to this privation, till God shall restore my children. It appears that this verse is spoken prophetically; and that God at this time gave Jacob a supernatural evidence that his children should be restored.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

14. If I be bereaved. Jacob may seem here to be hardly consistent with himself; for, if the prayer which Moses has just related, was the effect of faith, he ought to have been more calm; and, at least, to have given occasion to the manifestation of the grace of God. But he appears to cut himself off from every ground of confidence, when he supposes that nothing is left for him but bereavement. It is like the speech of a man in despair, “I shall remain bereaved as I am.” As if truly he had prayed in vain; or had feignedly professed that the remedy was in the hand of God. If, however, we observe to whom his speech was directed, the solution is easy. It is by no means doubtful that he stood firmly on the promise which had been given to him, and therefore he would hope for some fruit of his prayers; yet he wished deeply to affect his sons, in order that they might take greater care of their brother. For, it was in no common manner that Benjamin was intrusted to their protection, when they saw their father altogether overcome and almost lifeless with grief, until he should receive his son again in safety. Interpreters, however, expound these words variously. Some think that he complained, because now he was about to be entirely bereaved. To others, the meaning seems to be, that nothing worse could happen; since he had lost Joseph, whom he had preferred to all the rest. Others are disposed to mark a double bereavement, as if he had said, “I have lost two sons, and now a third follows them.” But what, if we should thus interpret the words, “I see what is my condition; I am a most wretched old man; my house, which lately was filled with people, I find almost deserted.” So that, in general terms, he is deploring the loss of all his sons, and is not speaking of a part only. Moreover, it was his design to inspire his sons with a degree of solicitude which should cause them to attend to their duty with greater fidelity and diligence.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(14) God Almighty.—Heb., El Shaddai, the name by which Abraham’s covenant (Gen_17:1) was renewed to Jacob (Gen_35:11).

If I be bereaved . . . —An expression of pious resignation, united with heartfelt anguish. The inserted words of my children lessen the pathos of the patriarch’s ejaculation, which literally is “and I, if I am bereaved, I am bereaved.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

14. God Almighty] Heb. El Shaddai. See note on Gen_17:1. Unless inserted by the Compiler, this is the only occurrence of this Sacred Name in JE (see note on Gen_49:23, which is earlier than JE). Jacob gives his parting blessing. Notice the emphasis on Benjamin’s name, and the reference to Simeon (E).

give you mercy] Cf. the parallel expression in Neh_1:11. Lat. facial vobis eum placabilem gives the general meaning.

if I be bereaved] or, “according as I am bereaved.” Jacob is resigned, he is ready mournfully to acquiesce in the Divine will. His forebodings are gloomy. Cf. Gen_42:36. His expectation of the worst result heightens the interest of the story, as the crisis is evidently approaching.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the men took the present,.... Their father directed them to:

and they took double money in their hand; besides what they found in their sacks mouths, which they also carried with them:

and Benjamin; they took him likewise with their father's leave:

and rose up, and went down to Egypt, and stood before Joseph; presented themselves to him, and their petitions for more corn, as well as to answer to any questions that should be asked them.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Desolate. Hebrew and Septuagint, "Since I am deprived of my children, I am deprived of my children:" I must submit.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

An expression whereby he submits himself and children to God’s will and providence, whatever the issue shall be. Compare Est 4:16. Or thus, As I have been already

bereaved of some of my dearest children, so I shall be bereaved of the rest, and I shall be left solitary; and if this be my portion, God’s will be done.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

14. God Almighty — Hebrews, El Shaddai. Jacob uses the divine name so sacredly associated with the covenant and promises. Compare Gen_17:1; Gen_35:11.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

God almighty give you mercy before the man! - Jacob had formerly turned an angry brother into a kind one with a present and a prayer, and here he betakes himself to the same tried method. Those that would find mercy with men must seek it of God. He concludes all with this, if I be bereaved of my children, I am bereaved - If I must part with them thus one after another, I acquiesce and say, The will of the Lord be done.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Thus Israel let his sons go with the blessing, "God Almighty give you mercy before the man, that he may liberate to you your other brother (Simeon) and Benjamin;" and with this resigned submission to the will of God, "And I, if I am bereaved, I am bereaved," i.e., if I am to lose my children, let it be so! For this mode of expression, cf. Est 4:16 and Kg2 7:4. שׁכּלתּי with the pausal a, answering to the feelings of the speaker, which is frequently used for o; e.g., טרף for יטרף, Gen 49:27.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

ואל שדי AND GOD ALMIGHTY — Now you lack nothing except prayer, and therefore I pray for you (Genesis Rabbah 91:11).

אל שדי God שֶׁ-דַּי who gives plenteous mercy and in whose hand is sufficient power to give — may He give you mercy. This is the real meaning of the words. A Midrashic explanation is: He who said to the Universe, “Enough!”, may He say “Enough!” to my troubles. I have had no rest since my youth — trouble through Laban, trouble through Esau, the trouble of Rachel, the trouble of Dinah, the trouble of Joseph, the trouble of Simeon, the trouble of Benjamin (Genesis Rabbah 92:1).

ושלח לכם means AND MAY HE RELEASE UNTO YOU, as the Targum renders it — may He release him from his bonds. It has the same meaning as (Exodus 21:26) “He shall let him go, יְשַׁלְּחֶנוּ (Piel) free”. It would not have been correct to translate it in the Targum by “and may he send to you your other brother”, because, as a matter of fact, they were going there where he was.

את אחיכם YOUR BROTHER — This refers to Simeon.

אחר THE OTHER ONE — The spirit of prophecy was diffused upon him so that he included Joseph also (Genesis Rabbah 92:3).

ואני AND AS FOR ME — until you return I shall feel myself bereaved of my children being in constant suspense.

כאשר שכלתי means EVEN AS I AM BEREAVED of Joseph and of Simeon

שכלתי I SHALL BE BEREAVED of Benjamin.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

THAT HE MAY SEND AWAY YOUR OTHER BROTHER, AND BENJAMIN. In line with the literal interpretation of Scripture, it would seem that Simeon was not a favorite of his father because of the Shechem affair. This was why he did not say, “My son Simeon, and Benjamin,” as he would not mention him by name, and as he left him in Egypt for a long time. Indeed, had there been food in his house, he would not yet have sent Benjamin, and he would have left him [Simeon] in Egypt.Now Rashi wrote, “The other one: the spirit of prophecy was enkindled within Jacob so as to include Joseph.” In Bereshith Rabbah they also said: “That he may send away your brother: this refers to Joseph. The other one: this refers to Simeon.” This is correct, for at the moment of prayer, Jacob directed his heart to pray in a general manner for the other one [Joseph] also, for perhaps he is still alive.There in Bereshith Rabbah, the Rabbis expounded on the verse in yet another way, saying, “Rabbi Yehoshua ben Levi interpreted the verse as alluding to the exiles: And G-d Almighty give you compassion before the man — this is a reference to the Holy One, blessed be He, as it is said, The Eternal is a man of war, and it is written, And He gave them compassion before their captors. That he may send away your brother — this alludes to the Ten Tribes exiled by the Assyrians. The other one, and Benjamin — this refers to the exile of Judah and Benjamin. And as for me, bereaved by the First Destruction [brought about by the Babylonians], I am bereaved by the Second Destruction [caused by the Romans], but no more will I be bereaved.” This is the language of the Rabbis, may their memory be blessed.The intent of this text is to suggest that Jacob’s going down to Egypt alludes to our present exile at the hand of Edom, as I will explain,. and the prophet [Jacob] saw this matter at its very inception, and so he prayed about it in a general way, which was applicable to the moment as well as to the future. This verse, according to their interpretation, contains a great mystic thought. Jacob was saying: “And G-d Almighty, by the Divine attribute of justice, give you the compassion that is before Him,” meaning that “He should direct you upward from the Divine attribute of justice to that of compassion.” The student versed in the mystic teachings of the Torah will understand.

AND AS FOR ME, AS I AM BEREAVED, I AM BEREAVED. “And as for me, until you return I shall be bereaved because of doubt. As I am bereaved of Joseph and Simeon, I am bereaved of Benjamin.” These are the words of Rashi.The correct interpretation is that Jacob is saying that “you can no longer add to my bereavement as I am already bereaved.” He thus consoled himself about everything that came upon him by his great suffering for Joseph. In a similar sense is the verse, And as I perish, I perish, meaning “I have already perished, ). and if the king will slay me he will not add to my destruction.”

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

ושלח, he will release Shimon to you from his imprisonment.

כאשר שכלתי שכלתי, seeing the subject matter is being repeated, Yaakov changed the wording he used, something that is standard procedure in Scriptures, as we pointed out previously. (21,1) The first word shakolti is from a passive mode, whereas the second word shakalti is an active mode. What he meant was: “what can I do if some mishap will befall one of you, just as I have already had to endure the bereavement of Joseph having been lost. I may have to make peace with the idea of losing anyone of you due to whatever mishap will befall him. [The first word refers to the past, when it had never occurred to Yaakov that something might happen to Joseph; hence it is described as something in which Yaakov views himself as having been totally passive. If something were to happen now, he could not view himself as a totally passive bystander, seeing he had agonised about the very fact that it might happen. Therefore, according to the author, the active mode is justified here. Ed.]

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.